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[Entered as second-class matter October 13 1904 at the Post-office in
Mountain View, Cal., under the Act of Congress of March 3, 1879]
No. 72
Mountain View, Cal., April, 1913
5 Cts.
Pacific Press Publishing Association
THE MEDIATION
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A Twenty-Page Monthly Journal
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The Mediation of Christ
Second Quarter, 1913
LESSON I—The Man of Sin in the Temple of God
APRIL 5, 1913
Questions
1.
By
what exhortation did the apostle Paul in-
dicate that the second advent of Christ was not im-
pending in his day? 2 Thess. 2: 1, 2.
2.
Against what danger did he warn the people ?
Verse 3, first clause.
3.
What would precede the day of the Lord? Same
verse, next clause.
4.
Who would be revealed ? What other name is
given to him? Last clause.
5.
To whom was this same name applied ? John
17 : 12. Note
1.
6.
What spirit does the man of sin reveal? To what
extent ? 2 Thess. 2 : 4, first clause.
7.
Where does he exercise his assumed authority
Next clause.
8.
Whose place does he take ? Last clause. Note 2.
9.
What shows that the apostle Paul had given
verbal instruction concerning this matter? Verse 5.
10.
What therefore did his readers understand?
Verse 6.
11.
What shows that the principles of the apostasy
had already taken root? Verse 7, first part.
4
SABBATH-SCHOOL LESSON QUARTERLY
12.
What restrained its full manifestation ? Same
verse, last part. Note 3.
13.
What other mystery is mentioned in the Scrip-
tures ? 1 Tim. 3 : 16.
14.
How long would this lawless one be permitted
to continue his work? When and how would he be
destroyed ? 2 Thess. 2 : 8.
15.
What marks the close alliance between the man
of sin and Satan ? Verse 9.
16.
To what extent does he carry his deceptions?
Verse 10, first part.
17.
What opens the way for the success of these de-
ceptions ? Same verse, last part. Note 4.
Notes
1.
" These words [" the son of perdition"] are used as a name
in one other place of the New Testament, and are applied not to
an infidel power, but to a Christian apostle, Judas. John 17:12.
They may therefore be fitly applied to a Christian bishop, a suc-
cessor of the apostles, if he betrays Christ. And if the bishop of
Rome be unfaithful to the trust he has received from Christ, they
may well be applied to
him."—Bishop Wordsworth.
2.
"It has been said, indeed, that this description in verse 4
is not fulfilled in the papacy, and represents a degree of pride and
blasphemy far beyond what can be imputed to it This objection
has arisen in a great measure from non-attention to the words of
the original. They do not import that the 'man of sin' exalts
himself
above
[as in the Authorized Version] every one that
is called God, but that he exalts himself exceedingly
against
[as
in the Revised Version] every one that is so called."—
Bishop
Wordsworth.
3.
"That Paul's 'mystery of iniquity,' as described in 2 Thess.
2:7, has its counterpart in the Church of Rome, no man of candid
mind, who has carefully examined the subject, can easily doubt.
Such was the impression made by that account on the mind of the
great Sir Matthew Hale, no mean judge of evidence, that he used
to say that if the apostolic description were inserted in the public
Hue and Cry
[an English police bulletin describing criminals and
calling for their arrest], any constable in the realm would be war-
ranted in seizing, wherever he found him, the bishop of Rome as
SABBATH-SCHOOL LESSON QUARTERLY
5
the head of that 'mystery of iniquity.'
"—"The Two Babylons,"
Hislop, page 4.
4. In many of the prophecies symbols are employed, but here
the predictions are expressed in plain and literal language. While
it is evident that papal Rome is the subject of the prophecy, it is
equally evident that it is papal Rome as an ecclesiastical power,
rather than as a political power. There is to be "a falling
away"; divine honors are to be paid to the "man of sin"; he will
be enthroned "in the temple of God"; he is the revelation of
the "mystery of iniquity." These expressions, taken together with
the general trend of the prophecy, warrant us in expecting that
a counterfeit church would arise which would substitute a false
worship for the true, and exalt a man to take the place of God as
revealed in Christ. This literal prophecy, standing between the
symbolic prophecies of Daniel and John, points out so clearly the
false system which they more fully describe, that there need be no
difficulty in correctly applying them.
LESSON II — Ancient and Modern Babylon
APRIL 12, 1913
GENERAL NOTE.- The purpose of this lesson is to show that
ancient Babylon is a type of modern Babylon, the papacy, and that
therefore the history of ancient Babylon, as it is recorded in the
Scriptures, is a prophetic history which will find its counterpart in
a general way in modern Babylon, the Church of Rome. After
the relation between the two Babylons has been thus established,
the history of ancient Babylon will be a decided help in arriving
at a correct interpretation of some of the prophecies which deal
with the rise and work of the papacy. It is significant that al-
though the first three of the four universal kingdoms are desig-
nated by their historical names in the Scriptures, the name
Rome
is never applied to the fourth kingdom. The explanation seems to
be that the political kingdoms which followed ancient Babylon
were, so far as the prophecies are concerned, regarded simply as his-
torical links which connect ancient Babylon with modern Babylon.
Questions
1. How did Nebuchadnezzar designate the great uni-
versal kingdom over which he ruled? Dan. 4: 30.
6
SABBATH-SCHOOL LESSON QUARTERLY
2.
What was one of the symbolic representations
shown to the apostle John? Rev. 17 : 3. Note 1.
3.
What name was written upon the forehead of
the woman upon the scarlet-colored beast ? Verse 5.
Note 2.
4.
How extensive was the rule of ancient Babylon ?
Jer. 27 : 6-8.
5.
What indicates that the kingdom of modern Baby-
lon was equally extensive ? Rev. 17 : 15. Compare
Jer. 51: 13.
6.
How is the idolatrous worship of ancient Babylon
indicated? Jer. 50 : 35, 38.
7.
What expression shows that in this respect mod-
ern Babylon is the true successor of ancient Babylon?
Rev. 17: 5, last part. Note 3.
8.
What effect did the wine of ancient Babylon have
upon the nations who drank of it ? Jer. 51: 7.
9.
What effect does the wine of modern Babylon have
upon the nations who drink of it? Rev. 17 : 2. Com-
pare Rev. 14 : 8.
10.
What cup is mentioned in connection with an-
cient Babylon? Jer. 51: 7, first clause.
11.
What cup is mentioned in connection with mod-
ern Babylon ? Rev. 17 : 4.
12.
What proclamation showed the persecuting char-
acter of ancient Babylon? Dan. 3 : 4-6.
13.
What proves that modern Babylon is a perse-
cuting power ? Rev. 17 : 6. Note 4.
14.
What does the woman upon the scarlet-colored
beast represent ? Verse 18. Note 5.
15.
What idea is associated with both the "man of
SABBATH-SCHOOL LESSON QUARTERLY
7
sin" and modern Babylon?
Ans.—Mystery.
2 Thess.
2 : 7 ; Rev. 17 : 5. Note 6.
16.
In what language was the utter overthrow of
Babylon foretold? Jer. 51: 59-64.
17.
In what similar language is the final destruction
of modern Babylon foretold? Rev. 18: 21.
Notes
1.
A woman is used in prophecy as a symbol of the church —
a pure woman, of the true church; and a corrupt woman, of an
apostate church. See 2 Cor. 11:2; and Ezekiel 16 and 23. In this
instance, the woman riding, upon the beast with seven heads and
ten horns represents the apostate Church of Rome exercising a con-
trolling influence in the Roman state.
2.
"Her name Mystery' can imply no less than that she deal-
eth in `mysteries'; her religion is a mystery,' a mystery of in-
iquity'; and she herself is mystically and spiritually Babylon the
great.' But the title of 'mystery' is in no respect proper to an-
cient Rome, more than any other city; and neither is there any
mystery in substituting one heathen, idolatrous, and persecuting
city for another; but it is indeed a mystery that a Christian city,
professing and boasting herself to be the city of God, should prove
another Babylon in idolatry and cruelty to the people of God.
She glories in the name 'Roman Catholic,' and well therefore
may she be called 'Babylon the great.' She affects the style and
title of our holy mother the church,' but she is in truth the
mother of fornications and abominations of the earth.' Neither
can this character with any propriety be applied to ancient Rome;
for she was rather a learner of foreign superstitions than the
mistress of idolatry to other nations."—"Newton
on the Proph-
ecies," pages 641, 642.
3.
"The protest of the Reformers . . . was against the prin-
ciple of Catholicism, which is idolatry, or the substitution of
material and created things for Christ. For whether it is the
mediation of the virgin and saints, or a trust in the guidance of
the priesthood and in the spiritual efficacy of the sacraments ad-
ministered by them, or a belief in the virtue of holy water, holy
oil, images, crucifixes, relies, and other material symbols and
ritual acts, they one and all combine to take the place of Christ
to the sinner, and keep him from going to Him for life."—"
The
False Christ," Gamier, page 140.
"The holy synod enjoins on all bishops, and others sustaining
the office and charge of teaching, that, according to the usage of
8
SABBATH-SCHOOL LESSON QUARTERLY
the Catholic and Apostolic Church, received from the primitive
times of the Christian religion, and according to the consent of
the holy fathers, and to the decrees of sacred councils, they es-
pecially instruct
the faithful diligently touching the intercession
and invocation of saints; the honor paid to relics; and the lawful
use of images: teaching them, that the saints, who reign together
with Christ, offer up their own prayers to God for men; that it is
good and useful suppliantly to invoke them, and to resort to their
prayers, aid, and help, for obtaining benefits from God, through
His Son, Jesus Christ our Lord, who alone is our Redeemer and
Saviour; but that they think impiously, who deny that the saints,
who enjoy eternal happiness in heaven, are to be invoked; or who
assert either that they do not pray for men; or;
'that the invoca-
tion of them to pray for each of us even in particular, is idolatry;
or, that it is repugnant to the word of God; and is opposed to the
honor of the one Mediator between God and men, Christ Jesus."
—Council of Trent, twenty-fifth session, December, 1563.
"This representative principle, on which the image-worshiper
of the popish church founds his justification, pervaded the whole
system of the pagan worship. It was this which led the world
astray at' first, and covered the earth with a race of deities of the
most revolting character. Whether it was the heavenly bodies, as
in Chaldea, or a class of demigods, as in Greece and Rome, it was
the great First Cause that Was professedly adored through these
symbolizations and substitutes. The vulgar, perhaps, failed to
grasp this distinction, or steadily to keep it before them, just
as the mass of worshipers in the Roman Catholic Church fail prac-
tically to apprehend the difference between praying to and praying
before, or rather beyond, the image. But such was the system,
and that system the Bible denounced as idolatry; and the same
system stands equally condemned when found in a popish cathe-
dral as when found4n a papan temple."—"The
Papacy," Wylie,
pages 356, 357.
4. " The church has persecuted. Only a tyro in church history
will deny that. The Apologists in the days of Roman imperial dom-
ination inveighed against persecution, and with Tertullian declared
that 'it was no part of religion to persecute religion.' But after
the days of Constantine, and under the reign of that first Christian
emperor, the attitude of Christians underwent a change, and per-
secution of pagans took place in many places in the empire. One
hundred fifty years after Constantine, the Donatists were perse-
cuted, and sometimes put to death. Against these extreme meas-
ures St. Augustine raised his voice; but lie was willing that they
should be despoiled of their churches and of their goods. Protes-
tants were persecuted in France and Spain with the full approval
SAB B. VTII-SCHOOL LESSON QUA RTE ,Y
9
of the church authorities. We have always defended the per-
secutions of the Huguenots, and the Spanish Inquisition. Wher-
ever and whenever there is honest Catholicity, there will be a
clear distinction drawn between truth and error, and Catholicity
and all forms of heresy. When she thinks it good to use physical
force, she will use it. . . . But will the Catholic Churc.h give
bond that she will not persecute at all? Will she guarantee ab-
solute freedom and equality of all churches and all faiths'? The
Catholic Church gives no bonds for her good behavior. . . . She
has countenanced violence
,
when more humane measures would have
been of more avail. Her children and her clergy have often been
carried away by popular passion. But she gives no bonds that
such things shall ,not occur
again."—"The Western Watchman,"
Roman Catholic, December 24, 1908.
5.
In only one instance has a church borne the name of a city.
The Roman Catholic Church and the Church of Rome are the titles
everywhere applied to that apostate church represented by the
woman sitting upon the scarlet-colored beast.
6.
"Now, as the Babylon of the Apocalypse is characterized
by the name of 'Mystery,' so the grand distinguishing feature of
the ancient Babylonian system was the Chaldean 'mysteries,' that
formed so essential a part of that system. And to these mysteries,
the very language of the Hebrew prophet, symbolical though of
course it is, distinctly alludes, when he speaks of Babylon as a
golden cup.' To drink of 'mysterious beverages,' says Salverte,
was indispensable on the part of all who sought initiation in these
mysteries. . . . Their primary object was to introduce privately,
by little and little, under the seal of secrecy and the sanction of an
oath, what it would not have been safe all at once and openly to
propound."—"
The Two Babylans," Hislop, pages 4, 5.
LESSON HI —The Sanctuary in Prophecy
APRIL 19, 1913
Questions
1. What great question is dealt with in the vision
of the eighth chapter of Daniel ?
Ans.—
The sanctuary.
Dan. 8 : 13. Note 1.
10
SABBATH-SCHOOL LESSON QUARTERLY
2.
What statement shows that this sanctuary is not
the earthly temple ? Verse 14. Note 2.
3.
To what time does the vision especially pertain ?
Verses 17, 19. Note 3.
4.
At what time was this vision given to Daniel?
Verse 1.
5.
With what kingdom does the vision commence?
Verses 3, 20. Note 4.
6.
What is the next kingdom mentioned in the vi-
sion? Compare verse 5, first clause, and -verse 21, first
clause.
7.
What striking feature of the goat is mentioned ?
Verse 5, last clause.
8.
Who is represented by this horn? Verse 21, last
clause.
9.
When the kingdom was at the height of its power,
what happened to this horn? Verse 8, first part.
10.
What came up in place of the notable horn ?
Same verse, last part.
11.
What did these four -horns represent? Verse
22. Note 5.
12.
What came out of one of these four horns?
Verse 9. Note 6.
13.
How was this little horn interpreted to the
prophet? Verse 23. Note 7.
14.
How is the poWer of this little horn described ?
Verse 10.
15.
How is this symbolic picture explained in the
interpretation of the vision? Verse 24.
16.
To what extent did this little horn carry its self-
exaltation ? Verse 11. Note 8.
SABBATH-SCHOOL LESSON QUARTERLY
11
Notes
1.
In order that this power may be definitely located both
chronologically and geographically, its place in the history of
the world is plainly shown. It would arise toward the end of
the kingdom of Greece in its fourfold period; and from the
standpoint of this prophecy, it would sustain such a relation
to this last kingdom that it might properly be said to come
forth out of one of these four divisions of that kingdom.
2.
At the end of twenty-three hundred prophetic days, or
literal years, the sanctuary of this prophecy would still be in
existence. As the earthly sanctuary was destroyed in the cap-
ture of Jerusalem,
A. D.
70, the sanctuary of this prophecy could
not be the earthly sanctuary, as this long period of time would
extend many centuries this side of the fall of Jerusalem.
3.
The close of this period comes at the end of twenty-three
hundred years from its commencement in the time of the king-
dom of Medo-Persia, the first kingdom of the vision. At the ex-
piration of this period the time set for the limit of the treading
down of the sanctuary and of the host will be reached, and the
heavenly sanctuary will be cleansed. As these events are among
the principal subjects of the vision, it is declared that "the
vision belongeth to the time of the end."
4.
This vision appeared to Daniel "in the third year of the
reign of king Belshazzar," B. c. 533, the very year in which Baby-
lon fell and the sovereignty of the world passed to Medo-Persia.
This was only two years before the expiration of the seventy years
of the Babylonish captivity, and the issuing of the first part of
the threefold decree for the restoration of Jerusalem and the
temple service, after they had been laid waste by ancient Babylon.
5.
"By the 'first king,' Alexander the Great is specially meant,
as all commentators are agreed. His remarkable though brief
career of conquest of the Medo-Persian power, is one of the most
extraordinary and striking facts of history. But the common dy-
nastic meaning of 'king' in Daniel is not even here to be wholly
excluded. After Alexander's death, his brother, and then his son,'
succeeded him in Macedonia; but their rule was not acknowledged
over the•empire. Various other aspirants, each in his own province,
endeavored to attain to power. With the murder of both brother
and son, which was accomplished within ten or twelve years from
Alexander's death, the dynasty of Alexander was extirpated. And
after another ten years of confusion and rivalry between various
competitors for power, a formal division of the empire was at last
made amongst four. In the west, the kingdom of Macedon was
assigned to Cassander and his successors; Thrace in the north to
Lysimachus; Syria in the east, with Babylon, to Seleucus; and in
12
SABBATH-SCHOOL LJES:A)N QUARTERLY
the south, Egypt, with the neighboring region of Arabia and Pal-
estine, to Ptolemy."-•—"Daniel
and the Revelation," Joseph Tan-
ner, pages 510, 511.
6.
In the dream of Nebuchadnezzar, recorded in the second
chapter of Daniel, the power which succeeded Greece was Rome.
In the vision recorded in the seventh chapter of Daniel, the power
which succeeded Greece was Rome. It is therefore highly probable
that the power which succeeds Greece in this vision, and which, as
compared with Medo-Persia and Greece, "waxed exceeding great,"
is Rome. Furthermore, the specifications of the symbol employed,
demand this interpretation. But the fact that the power symbolized
by the little horn is represented as treading down the people of
God and the sanctuary during a period far beyond the existence
of the political empire of Rome, shows that both pagan and papal
Rome are included under this one symbol.
7.
It is evident that the "king of fierce c
i
ountenance" in this
vision is the same as the "nation of fierce countenance" (Deut.
28:50) which was to destroy the Jews and their city in a terrible
siege. This is additional evidence that the little horn represents
Rome.
8.
The one who in verse 11 is called "the prince of the host"
is in the interpretation of the vision called "the Prince of
princes." Verse 25. This can be none other than Christ Him-
self. The same expression, "prince of the host," is used in
Joshua 5:14, R.V., when the Son of God met Joshua and gave him
instruction concerning the capture of Jericho.
LESSON IV — The Sancticary in Prophecy (Continued)
APRIL 26, 1913
Questions
1.
What did the little horn of Daniel 8 do with
the truth? To what extent did it carry out its plans7
Dan. 8: 12. Note 1.
2.
In what warfare against God's people and sanc-
tuary did ancient Babylon engage? Dan. 1: 1, 2.
3.
What prophecy deals with a parallel experience in
SA 13 T I 1-SC I 1001, LESSON QUART ERI .1"
13
the career of modern Babylon, or the papacy ? ' Dan.
7 : 8, 21.
4.
What was this power to do ? Verse 25.
5.
What inquiry was overheard by the prophet Dan-
iel in the vision of the eighth chapter ? Dan. 8 : 13.
Note 2.
6.
What reply was given? Verse 14. Note 3.
7.
What assurance was given concerning the cer-
tainty of the vision? Verse 26, first part.
8.
What was Daniel told to do with the vision?
Why ? Same verse, last part.
9.
What effect did this vision have upon the prophet?
Verse 27, first part.
10.
Was the vision understood? Same verse, last
part.
11.
Yet what command had been given to the angel
Gabriel? Verse 16.
12.
Then for what must we look in the further vi-
sions of Daniel?
Ans.:—
For a further explanation of
the vision.
Notes
1. The perversion of the truth by the papacy has been well
described in these words:
" Popery has a god of its own — him, even, whom the canon
law calls the 'Lord our God.' It has a savior of its own — the
church, to wit. It has a sacrifice of its own — the mass. It has
a mediator of its own — the priesthood. It has a sanctifier of its
own — the sacrament. It has a justification of its own — that
even of infused righteousness. It has a pardon of its own — the
pardon of the confessional. And it has in the heavens an in-
fallible, all-prevailing advocate unknown to the gospel — the
mother of God.' It thus presents to the world a spiritual and
saving apparatus for the salvation of men, and yet it neither
sanctifies nor saves any one. It looks like a church; it professes
to have all that a church ought to have; and yet, it is not a
14
SABBATH-SCHOOL LESSON QUARTERLY
church. It is a grand deception --` the all-deceivableness of un-
righteousness.' "—"
The Papacy Is the Antichrist," Rev. J. A.
Wylie, LL. D., pages 88, 89.
2.
In the words "how long," the terminus of the period, and
not the duration, is emphasized. The Hebrew words might prop-
erly be rendered "till when." This corresponds with the word
"until" in Dan. 7:25.
In answering the question, "How long," or "Till when," the
word "unto" is used rather than "during." This shows that
the purpose of the question in verse 13 is to learn the termination
of the period rather than its duration.
3.
In some interpretations of this prophecy, an attempt, has
been made to cast doubt upon the genuineness of the reading
"two thousand and three hundred," the claim being made that
some manuscripts read "twenty-two hundred," and some " twenty-
f our hundred." It is further asserted that there are just half as
many days as there are evenings and mornings, since an evening
and a morning are required to make one day; and then these days
are treated as literal days, and the whole prophecy is applied to
the times of Antiochus Epiphanes. Such an exposition rests upon
no sound basis. The following facts are of interest in this con-
nection:
"Several copies of the Septuagint read twenty-four hundred
clays; but this reading is evidently spurious,''as several of the best
and oldest manuscripts of the Septuagint have twenty-three hun-
dred instead of twenty-four hundred. One of the manuscripts al-
luded to is the Codex Alexandrinus, supposed to have been written
as early as the fourth or fifth century. In the Complutensian Poly-
glot, printed at Alcala in 1517, and the Antwerp Polyglot, printed
in 1570, it is twenty-three hundred. Theodoret, who flourished in
the fourth century, reads so in his copy of the Septuagint. The
various reading of twenty-two hundred days, which Jerome says
existed in some manuscripts in his time, merits no attention, as
only two of these manuscripts have come down to us."
The interpretation which accepts twenty-two hundred as the
genuine reading on the authority of Jerome, and makes this a
period of eleven hundred literal days, utterly fails to apply this
period to any events in the time Antiochus which would indicate a
fulfilment of the prophecy.
SA BB
ATH-sc
II:001.A LESSON QUARTERLY
15
LESSON
-
V
—E1
Further Interpretation of Mt Vision
of the Twenty-Three Hundred Days
MAY 3, 1913
Questions
1.
Very soon after the vision concerning the sanc-
tuary service, recorded in the eighth chapter of Daniel,
had been given to the prophet Daniel, what did he learn
from the prophecies? Dan. 9: 1, 2. Note 1.
2.
In what prophecy was the Babylonish captivity
foretold ? Jer. 25 : 8-11. Note 2.
3.
What did the nearness of the time of the restora-
tion of Jerusalem lead the prophet to do ? Dan. 9 : 3.
Note 3.
4.
In his prayer, what cause did Daniel assign as
the real explanation of the calamities which had come
upon Israel? Verse 11.
5.
What special request did the prophet make ?
Verse 16, first part.
6.
What reason did he give for this request ? Same
verse, last part.
7.
In urging this request further, what shows that
Daniel had in mind "the restoration of the sanctuary
service? Verse 17. Note 4.
8.
With what earnest appeal did the prophet close
his prayer? Verse 19.
9.
While Daniel 'was praying, who appeared to turn
his mind to the vision concerning the sanctuary service ?
Verse 21. Note 5.
10.
With what statement did Gabriel begin his in-
16
SA BBATH-SCHOOL LESSON QUARTERLY
struction to Daniel•? Verse 22, Compare Dan. 8: 16.
Note 6.
11.
To what was Daniel's attention specifically di-
rected ? Verse 23. Note 7.
12.
During what portion of the twenty-three hun-
dred years of the vision did Gabriel say that the Jews
would continue as the special people of God? Verse 24,
first part. Note. 8.
13.
What six things did Gabriel say would be ac-
complished in this period? Same verse, last part. -
Note 9.
14.
What commandment did Gabriel then mention
as marking the commencement of this period? Verse
25
z
first part. Note 1.0.
15.
How many years would cover the time from the
going forth of this commandment to the appearance of
the Messiah ? Same verse, last part. Note 11.
16.
What would happen after the close of this
period
.
? Verse 26, first part.
17.
In what words was another destruction of Jeru-
salem and the earthly sanctuary foretold ? Same verse,
last part.
18.
In the midst of the last of the seventy weeks,
what would the Messiah do? Verse 27, first part.
Note 12,
19.
How definitely was the utter overthrow of Jeru-
salem foretold ? Same verse, last part. Note .13.
Notes
1. A part of the vision recorded in the eighth chapter' of Daniel
was explained in such language as to make it perfectly intelligible.
See Dan. 8:20-22. But that portion of the vision which dealt with
S ABB AT ET-SCHOOL LESSON QUARTERLY
17
the sanctuary and its cleansing was more obscure, and was not
understood by the prophet. Dan. 8:27. As a direct result of this
vision, and. with the evident object of obtaining more light upon
God's purpose concerning the restoration of the sanctuary, Daniel
began to search the prophecies, and found that the time for the
restoration of the sanctuary at Jerusalem was just at hand. There
is therefore the very closest connection between his prayer and the
instruction given in response to it, and the vision of the eighth
chapter. The time of these two events was doubtless in the same
year, as the vision was given "in the third year of the reign of
king Belshazzar" (Dan. 8:1), the year in which Babylon was
destroyed, and Daniel's prayer was offered "in the first year of
Darius" (Dan. 9:1), the next ruler of Babylon. Dan. 5:31.
2.
From the writings of another prophet, Daniel learned con-
cerning the nearness of the restoration of Jerusalem and the
sanctuary service. This suggests that what has been revealed
through one prophet is sufficient guidance and authority even for
another prophet, and that a new revelation of the same thing is
not necessary.
3.
Daniel knew that it was transgression which had brought
the overthrow of Jerusalem and the interruption of the sanctuary
service; and he fully understood that in order for the people to
cooperate with God's purpose, as announced in the prophecy of
Jeremiah, to restore the city and the sanctuary, there must be
the confession of sin and the putting of it away, and a new
consecration to the service of God. Although Daniel had re-
mained faithful to God throughout the long period of captivity,
and special tokens of the divine favor had been shown him, yet he
included himself among those who should make the most humble
confession of sin.
4.
Inasmuch as the vision concerning the sanctuary and its
cleansing was not understood, and no explanation whatever was
given of the period of time at the end of which the sanctuary
was to be cleansed. Daniel may have attempted to apply the vision
to the sanctuary which was then desolate. At all events, his mind
was directed by the vision to the question of the restoration of the
sanctuary; and finding that the time of restoration was near, he
presented before the Lord, in his prayer, the desolate condition .of
the sanctuary, and earnestly asked that divine favor might be
shown toward it.
5.
The same interpreter who had been commanded to make
Daniel "understand the vision,'' and who had not yet fully car-
ried out this instruction, appears again to the prophet. This is
another link which connects the instruction in this chapter with
the vision of the former chapter.
18
SABBATII-SCHOOL LESSON QUARTERLY
6.
The instruction given to Gabriel was, "Make this man to
understand the visioz." That this commission had not been fully
executed is shown by the statement in Dan. 8:27. The "under-
standing" which Gabriel is now to give is therefore a further un-
derstanding of the vision of the eighth chapter.
7.
In order that Daniel may know that the instruction which
Gabriel is to give him at this time does not apply simply to the
restoration of the earthly sanctuary concerning which he has just
been praying, his attention is turned directly to the vision by the
command, "Understand the vision." (Revised Version.) This
shows conclusively that what follows is a further explanation of
the vision of the eighth chapter.
8.
Taking up the explanation of the vision where be left it in
the former interview, Gabriel informs Daniel that the first four
hundred and ninety prophetic days, or literal years, of the twenty-
three hundred prophetic days, or literal years, are assigned to
the people of the Jews. At the end of that period their special
sanctuary service had become so perverted that it shut away the
truths of salvation from the people, instead of revealing them.
Jerusalem and the sanctuary were destroyed and the service was
taken away by the king of Babylon. When, after its restoration, the
same thing would occur again, and to such an extent that when He
who was the author of the sanctuary service and whose work was
typified by it, appeared among them, they rejected Him, then the
sanctuary service was taken from them never to be restored, their
house was left to them desolate, and they lost their place as the
special channels of light and salvation to the world. Four hundred
and ninety years from the restoration from the Babylonish cap-
tivity would extend to that time of rejection. While Daniel's mind
was upon the period of seventy years, mentioned by the prophet
Jeremiah, a period seven times as long is revealed to him, a period
equal to ten jubilee periods. Lev. 25:8, 9. This is the first portion
of that lone prophetic period of twenty-three hundred years, cover-
ing the remaining time during which the ministry of the earthly
sanctuary would be accepted of God, and so extending to the time
of the rejection of the people to whom this sanctuary service had
been especially committed. See Born. 9 :3, 4.
9.
From the nature of the things mentioned in verse 24, it is
plain that the sanctuary service is under consideration. In the
last week of the seventy weeks, the earthly sanctuary service is
taken away by the offering of the true Sacrifice.
10.
A royal decree, the time of which can be definitely deter-
mined, marked the beginning of the seventy weeks, or four hundred
and ninety years, and therefore the beginning of the twenty-three
hundred days, or twenty-three hundred years. This decree and its
time will be studied later.
SABBAT t-SOF1001., LESSON QUARTERLY
19
11.,The period of seventy weeks is divided into three portions,
— seven weeks, threescore and two weeks, and. one week. The
seven weeks, or forty-nine years, covered the time during which
Jerusalem was being rebuilt; sixty-two weeks, or four hundred and
thirty-four years, would- extend from the completion of that work
to the anointing, or baptism, of the Messiah; and one more week,
or seven years, would reach to the rejection of the Jews and the
turning to the gentiles.
12.
Inasmuch as the events mentioned in this instruction are
being considered from the standpoint of the sanctuary and its
service, it is fitting that the death of the Messiah should be fore-
told not only by the statement that He should "be cut off"
(verse 26), but also by the further statement, "He shall cause the
sacrifice and the oblation to cease." This is the final taking away
of the typical sanctuary service.
13.
While the destruction of Jerusalem does not occur within
the period of the four hundred and ninety years, yet there is such
a close connection between the rejection of the Messiah, the taking
away of the typical sanctuary service and the rejection of the
Jews as the special people of .God, and the overthrow of Jerusalem,
that the prophetic view is carried forward to that event.
LESSON VI — The Great Prophetic Period and Its
Application in History
MAY 10, 1913
Questions
1.
What commandment marks the commencement of
the seventy weeks (four hundred ninety years), and
therefore determines the commencement of the two
thousand three hundred days (years) ? Dan. 9 : 24, 25.
Note 1.
2.
What was the first step in the going forth of this
commandment ? Ezra 1 1-4. Note 2.
3.
What prophecy was thus fulfilled ? Isa. 44 : 28.
4.
After the work commenced under the decree of
Cyrus had ceased (Ezra 4 : 24) , what second step was
20
SABBATH-SCHOOL, LESSON QUARTERLY
taken in the going forth of this commandment? Ezra
6: 6-12. Note 3.
5.
What was the third and final step in the going
forth of this commandment? Ezra 7 : 11-26.
6.
What authority was conferred by this decree of
Artaxerxes which was necessary for the restoration of
Jerusalem ? Verses 25, 26. Note 4.
7.
What statement shows that this threefold decree
was regarded as one decree? Ezra 6: 14. Note 5.
8.
When therefore did "the commandment to re-
store and to build Jerusalem " go forth ? Ezra 7 : 7.
Note 6.
9.
According to accepted chronology, when was "the
seventh year of Artaxerxes the king"?
Ans.— B. c.
457.
10.
As the two thousand three hundred years com-
menced in
B.
c. 457, when would they end?
Ans.—
A. D.
1844. Note 7.
11.
To-what group of events does the first period of
seventy weeks, or four hundred ninety years, extend ?
Ans.—
To the appearance and rejection of the Messiah,
and the taking away of the typical sanctuary service,
and to Christ's ministry in the first apartment of the
heavenly sanctuary.
12.
To what group of events does the whole period
of two thousand three hundred years extend? Ans.—
To the restoration of the truth concerning the true
sanctuary service, and the ministry of Christ in the
second apartment of the heavenly sanctuary.
13.
How many parts were there of "the command-
ment to restore and to build Jerusalem" after the close
of the captivity in ancient Babylon ? Ezra 6 : 14.
SABBATH-SCHOOL LESSON QUARTERLY
21
14.
How many parts are there of the message to
restore and to build modern Jerusalem after the close
of the captivity in modern Babylon ? Rev. 14 : 6-12.
Compare Acts 15: 13-16. Note 8.
15.
What is a distinguishing feature of both move-
ments I
Ans.—
The restoration of the sanctuary serv-
ice to the people. Note 9.
16.
As the result of losing Christ out of the sanc-
tuary service, and their rejection of Him who was
typified in the service, what calamity came upon the
Jewish people in *the generation following the close of
the four hundred ninety years? Dan. 9: 26. Compare
Matt. 23 : 37 to 24 : 2.
17.
What will be the parallel to this experience?
Ans.—
The utter ruin of the world in the generation
following the rejection of the threefold message con-
cerning the second advent of the Messiah, which in-
cludes the warning concerning the worship of the beast
and his image, and the light concerning the true and
the false mediatorial system.
Notes
1.
After the vision concerning the treading down of the sanc-
tuary, Daniel prayed for the restoration of the city and the sanc-
tuary. In response to this prayer, he was assured that there
would be a decree for their restoration, and that this would mark
the commencement of the long period mentioned in the vision.
2.
There is a clear parallel between the movement to restore
and to build literal Jerusalem after the captivity in ancient Baby-
lon, and the movement to restore and to build spiritual Jerusalem
after the long period of captivity in modern Babylon. The work
is progressive in both cases. The decree of Cyrus set the people
free to leave Babylon;- the decree of Darius confirmed this action;
and the decree of Artaxerxes provided for carrying the work to its
completion and for the restoration of civil authority. These de-
22
SABBATH-SCHOOL
LESON QUARTERLY
trees correspond to the three steps in the development of the
advent message.
3.
The decree of Darius was not an independent command-
ment, but simply a confirmation of the decree of Cyrus, in order
that the work which had been hindered might proceed.
4.
"The third decree was issued in the seventh year of Artax-
erxes Longimanus B.C. 457), and is given in Ezra 7. Its im-
portance lies in the fact that Ezra received the royal permission
not only to rebuild the temple, but to reimpose upon the people the
Levitical law, and to appoint magistrates to judge offenders, with
authority to punish evil-doers with fines and imprisonment, by
banishment or death. On account of Ezra's investment with such
quasi-regal authority, and the restoration he effected of the Jew-
ish state and religion, and the care afterwards bestowed upon the
sacred books of the nation, Ezra has ever been viewed as a second
Moses."—"Daniel
and His Prophecies," Wrig
h
t, page 280.
5.
Just as the preaching of John the Baptist, the preaching of
Christ, and the preaching of His disciples constituted one move-
ment at the close of the four hundred and ninety years, and as the
first, second, and third angels' messages constitute one movement at
the close of the two thousand three hundred years, so the decrees
of Cyrus, Darius, and Artaxerxes constitute one movement at the
commencement of the four hundred and ninety years and the
two thousand three hundred years.
6.
The date of the commandment is reckoned from the time
when the decree had fully gone forth, which was in the seventh
year of Artaxerxes Longimanus, king of Persia, the son of
Xerxes I.
7.
It requires four hundred and fifty-seven full years before
Christ and one thousand eight hundred and forty-three full years
after Christ to make the period of two thousand three hundred
years; but the decree of Artaxerxes went forth in the year 457,
and therefore the termination of the period would be after the
close of the year 1843, that is, in the year 1844.
8.
In giving the decision in the council at Jerusalem, men-
tioned in the fifteenth chapter of Acts, the apostle James de-
clared that the prophecy of Amos concerning the rebuilding of the
tabernacle of David was fulfilled in preaching the gospel to the
gentiles and making them a part of the church, the house of God.
Compare Ps. 147:2. In the same way the final proclamation of the
gospel in the threefold message to all the world will rebuild
spiritual Jerusalem after the much longer period of captivity in
modern Babylon. In the final building up of Jerusalem, the false
SABBATH-SCHOOL .LESSON QUARTERLY
23
system of the papacy must be exposed, and the work of Christ
in the final work of mediation must be made known. This will
announce the cleansing of the sanctuary and all that accom-
panies it.
9. In the rebuilding of spiritual Jerusalem under this three-
fold message, the great truths which cluster about the sanctuary
and its cleansing constitute the central features. "The subject
of the sanctuary was the key which unlocked the mystery of the
disappointment of 1844. It opened to view a complete system of
truth, connected and harmonious, showing that God's hand had
directed the great advent movement, and revealing present duty
as it brought to light the position and work of His people."—
"
Great .Controversy," page 453.
The great prophetic period of two thousand three hundred years
spanned the time from the movement to rebuild ancient Jerusalem
and to restore the typical sanctuary service, after the ancient Baby-
lonish captivity, to the movement to rebuild spiritual Jerusalem and
to restore the real sanctuary service to the knowledge and expe-
rience of the people after the modern Babylonish captivity. This
explains why a long period, commencing a.c. 457, was used in the
vision concerning the restoration of the sanctuary, and emphasizes
the fact already stated, that the inquiry "How long," better
rendered "Till when," had reference to the terminus of the
period of the two thousand three hundred years.
LESSON VII — God Manifest in
.
the Flesh
MAY 17, 1913
Questions
1.
What was God's purpose in asking the people to
make Him a sanctuary? Ex. 25 : 8.
2.
What great event was thus foreshadowed? John
1: 14. Note 1.
3.
In harmony with this wonderful truth, the in-
dwelling of God in the flesh, what are Christians
called ? 2 Cor. 6 : 16.
4.
In what similar language did God describe His
presence in the typical sanctuary? 2 Sam. 7: 5, 6.
24
-
SABBAT LI-SCI1001,
LESSON QUATiTERIN
5.
How was the presence of God manifested at the
opening of the service in the typical sanctuary? Ex.
40 : 34, 35.
6.
How was the presence of God manifested at the
opening of the service in the temple built by Solomon?
2 Chron. 7: 1, 2.
7.
Upon what work did Christ enter after His as-
cension to heaven? Mark 16 : 19 ; Heb. 8: 1, 2.
8.
How was the presence of God manifested on the
day of Pentecost? Acts 2 : 2-4. Note 2.
9.
In what statement did the apostle Peter, in his
discourse, indicate that 'this outpouring of the Holy
Spirit was due to the ministry of Christ in the heav-
enly sanctuary ? Verses 32, 33. Note 3.
10.
What was the result of this ministry? Verse 41.
11.
What prophecy was then fulfilled? Joel 2 : 28,
29. Compare Acts 2: 16.
12.
In the land of Palestine, what was necessary in
order that a good harvest might be assured? James 5 : 7.
13.
In what prophecy is a spiritual application given
to this fact? Joel 2: 23.
14.
When was the former rain received?
Ans.— In
the preaching of the gospel of the first advent in con-
nection with the commencement of Christ's mediation
in the heavenly sanctuary.
15.
When is the-latter rain to be received?
Ans.—
In preaching the gospel of the second advent in con-
nection with the close of Christ's mediation in the
heavenly sanctuary.
16.
What is this manifestation of God in the flesh
declared to be? 1 Tim. 3: 16.
SABBATH-SCHOOL LESSON QUARTERLY
25
17.
What was the teaching of ancient Babylon con-
cerning this central truth of Christianity? Dan. 2: 11.
Note 4.
18.
What is the teaching of modern Babylon con-
cerning this same fundamental doctrine?
Ans.—By
the dogma of the immaculate conception of the virgin
Mary, Rome teaches that the mother of Jesus was pre-
served from the stain of original sin, and that she had
sinless flesh. Consequently she was separated from the
rest of humanity. As the result of this separation of
Jesus from sinful flesh, the Roman priesthood has been
instituted in order that there may be some one to
mediate between Christ and the sinner: Note 5.
19.
What is that system called which thus shuts
out God from dwelling in the flesh through the media-
tion of Christ ? 2 Thess. 2 : 7.
20.
What is the best answer to this false mystery?
Col. 1 : 26, 27.
Notes
1.
"That temple, erected for the abode of the divine presence,
was designed to be an object-lesson for Israel and for the world.
_From eternal ages it was God's purpose that every created being,
from the bright and holy seraph to man, should be a temple for
the indwelling of the Creator. Because of sin, humanity ceased
to be a temple for God. Darkened and defiled by evil, the heart
of man no longer revealed the glory of the Divine One. But by
the incarnation of the Son of God, the purpose of Heaven is ful-
filled. God dwells in humanity, and through saving grace the
heart of man becomes again His temple. God designed that the
temple at Jerusalem should be a continual witness to the high des-
tiny open to every
soul."—"Desire of Ages," page 161.
2.
The purpose of God in the sanctuary is repeatedly made
manifest. He wishes to dwell with His people, and this fellow.
ship with Him is made real through the mediation of Christ, His
Son. The typical sanctuary and its services constituted a great
object-lesson, representing this mediatorial work of Christ, which
26
SABBATII-SCHOOL LESSON QUA RTEdLY
involved the incarnation. In order to enforce the lesson intended.
there were special manifestations of the presence of God when
the services were inaugurated in the tabernacle, in the temple,
and in the heavenly sanctuary.
3.
Being filled with the Holy Spirit, the apostle Peter saw
Jesus at the right hand of God in the heavens. This was the place
of power (Luke 22:69) and of ministry (Heb. 8:1, 2). The
sanctuary is the place from which come help and strength (Ps.
20:1, 2), and this help and strength are ministered by minister-
ing the Holy Spirit.
4.
In the creed of ancient Babylon, the central truth of Chris-
tianity, that truth which God designed to teach in the sanctuary
and its services, was openly denied. This is characteristic of
pagan religions in general. They know nothing of the love which
sacrifices for humanity, and that personal fellowship which is
brought about by God humbling Himself to dwell with the con-
trite. Isa. 57:15. Their whole thought is to appease anger and
to ward off calamities.
5.
"Disbelief in the immaculate conception of the blessed
virgin Mary would imply belief in the following revolting con-
sequences; namely, that He who is holiness itself, and has an
infinite horror of sin, took human nature from a corrupt human
source, whilst He might have taken it from an incorrupt one; . . .
that the divine Person drew the precious blood of His humanity
from a source which was not from the first immaculate, whilst He
might have preserved it immaculate. .
. Who can believe that,
it being in the power of God the Son to prepare a spotless holy
temple wherein to dwell incarnate for nine months,
He preferred
to have one which had been first profaned by the stain of original
sin?"—"Catholic Belief" (a Roman Catholic publication), pages
217, 218.
"God the Son, by assuming this perfect human nature, which
He took from the blessed virgin, was born in the flesh."—
Id.,
page 208.
Thus by shutting Christ away from the same flesh and blood
which we have (compare Heb. 2:14), modern Babylon really denies
the vital truth of Christianity, although pretending to teach it.
Such is "the mystery of iniquity."
SABBATH-SCHOOL LESSON QUARTERLY
27
LESSON VIII --The Blessing Ministered from the
Sanctuary
MAY 24, 1913
Questions
1.
What assurance did the Lord give to Solomon con-
cerning the temple which he had built? 2 Chron. 7: 16.
2.
What was the sanctuary therefore called?
Ps. 74 : 7.
3.
What protection was afforded by the name of
the Lord in His sanctuary ? Ps. 20 : 1, 2. Compare
Prov. 18 : 10.
4.
What became the symbol of the presence of God
with His people? 1 Sam. 4: 21, 22. Compare Ex. 25:
21, 22 ; Ps. 99 : 1. Note 1.
5.
What was preached to the people through the
sanctuary and its services? Heb. 4: 2, first clause;
9 : 8, 9.
6.
What is the gospel declared to be? Rom. 1 : 16.
7.
What connection was established between the
power to save. from sin, ministered in the service of the
sanctuary, and the prosperity of the kingdom of Israel?
2 Chron. 6 : 34, 35 ; 7 : 17, 18.
8.
When the people turned away from the salvation
from sin revealed in the sanctuary and its services.
what happened to both the people and the sanctuary?
2 Chron. 7: 19-22.
9.
When the people put their trust in the ark of
the covenant as an outward symbol, having lost the
28
SABBATH-SCHOOL LESSON QUARTERLY
presence and power of God, what was the result ?
I Sam. 4: 1-11.
10.
What shows the extent to which the people had
apostatized from God before they were carried away to
Babylon? Jer. 7 : 8-11. Compare 2 Chron. 33 : 4-7.
11.
What relation was there between this apostasy,
and the destruction of Jerusalem and the temple, and
the captivity ? Jer. 7 : 13-15.
12.
What shows that the same conditions again pre-
vailed at the time of the first advent ? Matt. 21: 12, 13.
13.
With what statement and with what action did
Jesus teach that when He was not recognized in the
temple and its services, the temple was desolate in the
sight of God ? Matt. 23 : 38 ; 24 : 1, first clause. Note 2.
14.
In what prophecy of the New Testament is mod-
ern Babylon described as setting aside the mediation of
Christ ? 2 Thess. 2 : 3, 4. Note 3.
15.
In the great revival under King Josiah, what
was restored ? 2 Chron. 34 : 8; 35 : 1, 2, 10, 16.
16.
After the close of the captivity in Babylon,
what was restored ? Ezra 6 : 16, 18.
17.
What prophecy indicates that the truth of the
sanctuary service would again be restored to the people
of God after the close of the captivity in modern Baby-
lon ? Dan. 8 : 13, 14. Note 4.
Notes
1.
The ark which contained the law of God, the transcript of
His character, very fittingly became the symbol of His presence
with His people. Read Joshua 3:14-17; 6:8-13.
2.
Jesus, who was Himself the author of the temple service,
and the one to whom it all pointed, was the glory of the temple.
When His sacrifice
and
His merits and His righteousness were not
S NEB ATH-SC [TOOL LESSON QUARTERLY
29
recognized and acknowledged in the service of the sanctuary or
the temple, then the place was desolate in the eyes of God, no
matter how beautiful the building or how elaborate the ritual
service.
3. Ancient Babylon and the Romans took away the typical
service by destroying the temple:) Modern Babylon set aside the
real service, or the mediation of Christ, by ignoring the work of
the great High Priest in the heavenly sanctuary, and by substi-
tuting another priesthood and another sacrifice in place of the true.
In neither case were real Christians prevented from communing
with God and receiving pardon for sin, but many were turned
away from the true worship of God to a false worship.
"It is only necessary to run over the books of the Old Testa-
ment, especially Exodus, Leviticus, and Deuteronomy, to establish
the fact that the Jewish church, called by, the evangelists and the
apostles the
shadow
and the
figure
of the Christian society, can in
fact be the shadow and figure of the Catholic Church alone. In
the Jewish system there is one visible head, Moses, continuing to
live on in the sovereign pontiffs, the successive high priests, who
sat in his chair. This head presides over a complete hierarchy, to
which entire obedience is due under the severest penalties. These
priests teach with authority, explain the law, preserve the tradi-
tions, maintain the practise of morality, pray and offer sacrifices,—
in a word, govern the religious society. In these features, who
can not recognize Jesus Christ still living for the government of
the Catholic Church in Peter and his successors, the Roman pon-
tiffs presiding over the whole ecclesiastical hierarchy, over the
authority, the consecration and functions of the priests of the new
law? If Christ is come 'not to destroy the law, but to carry it
out to perfection,' all that is imperfect in the synagogue ought to
be perfect in the church : high priesthood, sacraments, sacrifices,
etc., etc. This perfection of the law we perceive throughout the
Catholic system.
'—"Catholic Doctrine as Defined by the Council
of Trent," 1869, page 62, Rev. A. Nampon, S. J.; Peter F. Cun-
ningham, Catholic bookseller, 216 South Third Street, Philadelphia.
''Few of us have ever grasped the full significance of sacerdo-
talism as a papal device. It puts the priest between the soul and
all else, even God, at every stage of development, in the most
ingenious and subtle system ever imagined. First of all, it controls
wedlock, coming between the man and the woman, to determine
whom each shall wed, in the interests of the church. Then when
offspring come, it puts the priest between the infant and its in-
grafting into the church in baptism; subsequently between the
child and the word of God, in catechetical instruction; between the
sinner and the absolution, in the confessional; between the com-
30
SABBATH-SCHOOL LESSON QUARTERLY
municant and the mystic wafer, in the mass; between the candidate
and the gift of the Spirit, in confirmation; between the man and
the ministry, in ordination; between the dying and his hereafter,
in extreme unction; and, even beyond death, follows the soul into
purgatory, in masses for the dead. From cradle to grave, and
even afterWard, there is alwayA a human mediator to interpose;
and this alone accounts for the marvelous power of the priesthood,
wherever this internal tribunal holds sway."—Rev.
• A. 1'. Pier-
son, in the "Missionary Review of the World,"
July,
1908.
4. The inquiry in Dan. 8:13 as to the limit of the period of
treading down the sanctuary and the host is answered by the
words, "Unto two thousand and three hundred days [years]."
Then follows the further statement that "then shall the sanctu-
ary be cleansed." The restoration of the sanctuary service to
the knowledge and experience of the people, and the cleansing of
the sanctuary; occur at the same time.
LESSON IX — The Cleansing of the Sanctuary
MAY 31, 1913
Questions
1.
At the sounding of the seventh trumpet, what
announcement was made by "the four and twenty
elders"? Rev. 11 : 18.
2.
What indicates that,during the sounding of this
trumpet, the mediation of Christ is carried forward
in the most holy place of the heavenly sanctuary? Verse
19. Note 1.
3.
In the final proclamation of the gospel, what
special reason is given for urging all to fear God and
give glory to Him ? Rev. 14 : 6, 7.
4.
What view of the judgment was given to the
prophet Daniel? Dan. 7: 9, 10.
5.
What further particulars are given concerning
this judgment scene? Verse 13.
SABBATH-SCHOOL LESSON QUARTERLY
31
6.
What other prophetic view of the judgment con-
nects it with the heavenly sanctuary? Mal. 3 : 1-3.
Note 2.
7.
In the typical service, how often did the high
priest go into the mast holy place of the sanctuary?
Heb. 9:3, 7.
8.
What was this day called, and what was done on
this day ? Lev. 16: 29, 30, 34.
9.
What was done for the sanctuary on this day?
Verses 15, 16.
10.
What prophecy determines the time for the anti-
typical day of atonement, for the final 'judgment, and
for the cleansing of the heavenly sanctuary? Dan.
8: 13, 14. Note 3.
11.
Of how much importance was it that the people
should know the time for the cleansing of the earthly
sanctuary? Lev. 23: 27-29. Note 4.
12.
During the time of the judgment and the cleans-
ing of the heavenly sanctuary, what gospel message is
proclaimed to all the world? Rev. 14: 6-12.
13.
What constitutes a part of this message?
Rev. 14 : 8.
14.
What indicates that this part of this message is
to he given with great power before the work closes?
Rev. 18 : 1-3.
15.
What call is made to all the true people of
God? Verses 4, 5.
16.
While the cleansing of the sanctuary in heaven
is going on, what corresponding work must be done
on earth? Ans.— The cleansing of the church. Com-
pare Eph. 5: 25-27 ; and 1 John 1 : 9. Note 5.
32
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,
,,1313A.T:E-I-SCHOOL LESSON QUARTERLY
Notes
1.
The ark of the covenant was in the most holy place of the
sanctuary (Heb. 9:3, 4), and was invisible while the ministration
was being carried forward in the holy place. That it became
visible when the temple was opened under the sounding of the
seventh angel, shows that the ministration had been transferred
from the first to the second apartment of the heavenly sanctuary.
2.
The coming to the temple mentioned in this scripture, and
the coming of the. Son of man to the Ancient of days, mentioned
in Dan. 7:13, are the same. This is clear from the connection,
which shows that in both cases the judgment is under consideration.
3.
The time of the judgment was definitely determined in the
councils of heaven. Acts 17:30, 31. When that time arrived, a
world-wide message was to be given which would make the fact
known to all. Rev. 14:6, 7. The judgment is closely connected
with the mediatorial work of Christ in the heavenly sanctuary, and
constitutes the closing feature of that work. In order that the
believers may enter in by faith with their High Priest into the
most holy place of the heavenly sanctuary, the knowledge of His
mediation in their behalf is restored to them after the long period
during which it is shut away from them by the false system of
mediation, while "that man of sin" occupies the temple of God
and attempts to take the place of God. At the close, therefore,
of the twenty-three hundred years of the prophecy, a message is
given which announces that "the hour of His judgment is come,"
and at the same time exposes the work of the papacy, and directs
the attention of the people to the mediation of Christ in the most
holy place of the heavenly sanctuary as His final work for sin and
sinners before He comes in the clouds of heaven.
4.
"In the typical service, when the high priest entered the
most holy place, all Israel were required to gather about the
sanctuary, and in the most solemn manner humble their souls
before God, that they might receive the pardon of their sins, and
not be cut off from the congregation. How much more essential
in this antitypical day of atonement that we understand the work
of our High Priest, and know what duties are required of us."—
"
Great Controversy," page
431.
"The subject of the sanctuary and the investigative judgment
should be clearly understood by the people of God. All need a
knowledge for themselves of the position and work of their great
High Priest. Otherwise, it will be impossible for them to exercise
the faith which is essential at this time, or to occupy the position
which God designs them to fill. . . .
" We are now living in the great day of atonement. In the
typical service, while the high priest was making the atonement
SABBATH-SCHOOL LESSON QUARTERLY
33
for Israel, all were required to afflict their souls by repentance of
sin and humiliation before the Lord, lest they be cut off from
among the people. In like manner, all who would have their
names retained in the book of life, should now, in the few re-
maining days of their probation, afflict their souls before God by
sorrow for sin, and true repentance."—
Id., pages 488-490.
5. "While the investigative judgment is going forward in
heaven, while the sins of penitent believers are being removed
froth the sanctuary, there is to be a special work of purification, of
putting away of sin, among God 's people upon earth. This work
is more clearly presented in the messages of Revelation 14."—
Id., page 425.
LESSON X — The Sanctuary and the Sabbath
JUNE 7, 1913
Questions
1.
What reason is given for setting apart the seventh
day as the Sabbath? Ex. 20 : 11.
2.
What did the Lord declare the Sabbath to be ?
Ex. 31 : 16, 17.
3.
After the Lord had sanctified the Sabbath, of
what did it become a sign to the people ? Eze. 20 : 12.
Note 1.
4.
What other term is applied to this same process
of sanctification? 2 Cor. 5 : 17, R.V., margin. Note 2.
5.
What was present to act a part in the original
creation? Gen. 1: 2, last clause.
6.
What is the transforming agency in the new
creation ? 2 Cor. 3 : 18. Note 3.
7.
From what place and by whom is the renewing
Spirit ministered ? Acts 2 : 32, 33; Heb. 8 : 1, 2. Note 4.
8.
Into whose hands were saints, times, and the law
34
SABBATH-SCHOOL LESSON QUARTERLY
given for a limited period) Dan. 7 : 24, 25. Note 5.
9.
As a result of this, what marked change was made
in the law of God by the papacy?
Ans.—
The Sab-
bath, which was the sign of the renewing power of the
Spirit of God ministered by our great High Priest from
the heavenly sanctuary, was changed to the first day
of the week, and became the sign of the power of the
papacy. See any standard Roman Catholic catechism
for proof of this answer.
10.
What prophecy refers to the restoration of God's
Sabbath in the last days ? Isa. 56: 1, 2 ; 58: 12-14.
11.
What prophecy marks the time for the restoraL
tion of the full gospel message? Dan. 8: 13, 14. Note 6.
12.
In the final proclamation of the gospel, the mes-
sage against the beast and his image, what two great
reforms must necessarily be joined together?
Ans.—
The restoration of the knowledge of the true Sabbath
and of the mediation of Christ in the heavenly
sanctuary.
Notes
1.
At the close of the original creation, ''God blessed the
seventh day, and sanctified it.'
Gen. 2:3. He then made it a
sign of His creative power working to sanctify the people by a new
creation. Inasmuch as the original creation is regarded as a
birth (Ps. 90:1, 2, B.Y., margin), the Sabbath thus becomes the
sign of the new birth. John 3:3.
2.
"Sanctification" and "new creation" are merely different
terms applied to the same process. Only that power through which
the world was created can accomplish this work. The sign of that
power is the seventh-day Sabbath.
3.
That the Word of God and the Spirit of God are inseparable
in the creative work is shown in Ps. 33:6, where they are joined
together. Compare Job 33:4 and 26:13. So it is also in the new
creation. Compare 1 Peter 1:23 and John 3:5.
4.
When Jesus " was received up into heaven, and sat on the
right hand of God" (Mark 16:19), He entered upon His work as
SABBATH-SCHOOL LESSON QUARTERLY
35
priest in the heavenly sanctuary, and this was marked by a special
outpouring of the Spirit upon the day of Pentecost. This indicates
that the blessing of the Spirit is ministered to us by our High
Priest in the heavenly sanctuary.
5.
As a political power, the papacy persecuted the people of ,
God, and changed "the law" (R.V.), enforcing the observance of
another day as the Sabbath in place of the Sabbath of the Lord.
Through its domination over the kingdoms of this world, the
papacy was able to accomplish these results.
6.
The end of the twenty-three hundred years is the time of
blessing for those who refuse to acknowledge the power of the
papacy, and who, believing these prophecies of Daniel, are con-
fident that the time of its complete overthrow is just at hand. It
only remains to give the final warning message, and then the tri-
umph of God's people, after the centuries of oppression by "that
man of sin," will be complete. Blessed are they who have a part
in that closing work.
LESSON XI — The Meaning of Christ's Ministry for Us
JUNE 14, 1913
Questions
1.
As the basis of His mediatorial service in behalf
of man, what did Christ do ? Eph. 5 : 2.
2.
What kind of sacrifice did Christ make in behalf
of sinners ? Heb. 10 : 12. Note 1.
3.
What statement shows that His mediatorial sere=
ice is a continual service ? Heb. 7 : 24, 25. Note 2.
4.
Having accepted the sacrifice which Christ has
made for us, what are we exhorted to do ? Rom. 12 : 1.
Note 3.
5.
To whom should we look? Heb. 12: 1, 2.
6.
What instruction shows that this service means
obedience to the commandments of God? Dent. 13 : 4.
Note 4.
36
SABBATH-SCHOOL LESSON QUARTERLY
7.
What promise did the children of Israel make?
Ex. 24: 6, 7.
8.
In what statement is their failure to fulfil this
promise expressed? Heb. 8: 9, last part. Note 5.
9. What is the test of true discipleship ? John 8 : 31.
10.
What is one form of this continual service Heb.
13: 15.. Compare 1 Peter 2: 5. Note 6.
11.
Very soon after the vision concerning the sanc-
tuary had appeared to Daniel, to what test was he sub-
jected ? Dan. 6: 4-9.
12.
How did he meet this test? Verse 10.
13.
In what statement did King Darius recognize
Daniel's steadfastness? Verse 16.
14.
When the king came to the den of lions the next
morning, what question did he ask? Verse 20.
15.
What test is to come upon the people of God
under the closing message ? Rev. 13: 15. Note 7.
16.
What will be the proof that they maintain their
steadfastness? Rev. 14 : 12. Note 8.
17.
What shows that this same service will be main-
tained in the heavenly temple of the saved ? Rev. 7 : 15.
18.
What prayer by the psalmist will then be fully
answered ? Ps. 119: 41-44. Note 9.
Notes
1.. The Greek words here rendered "forever" are the same
as are translated "continually" in verse 1 of this chapter. Like
the burnt offering in the typical service, the sacrifice of Christ is
a continual sacrifice.
2.
Our High Priest became such by "the power of an endless
life," and He "continueth ever."
3.
As Christ's sacrifice is shown not simply by His death on
the cross, but also by His ministry in behalf of man, so we are to
give our lives in the sacrifice
.
of service.
SABBATEI-SCHOOL LESSON QUARTERLY
37
4.
The true basis of service is found in obeying the command-
ments of God. This can be done, however, only through the media-
torial service of our great High Priest, "the Mediator of a better
covenant," who writes the law in the heart. Heb. 8:10. The
answer to the mediatorial service in the heavenly sanctuary is there-
fore a constant service of praise and obedience on the part of those
who have been made priests on earth.
5.
The children of Israel failed to render the continual service
of obedience, because they did not recognize their need, of the
mediatorial work of Christ, through which alone such obedience
can be rendered. This is an object-lesson for all time.
6.
The sacrifice of praise is not a repetition of a mere form
of words. If the life is not devoted to a continual service, the lan-
guage of praise is a mockery, a formalism which is wholly unac-
ceptable to God.
7.
In the test of the three worthies, mentioned in the second
chapter of Daniel, they were not forbidden to worship the true
God, but were required to render homage to a false god also. This
was in reality the same as denying the true God. See Job 31:
26-28. In the test which came to Daniel, he was forbidden to main-
tain his worship of the true God. The presidents and the satraps
knew that a constant service was demanded of Daniel by "the
law of his God" (Dan. 6:5), and they set themselves to make him
interrupt that service. This twofold test will come upon the peo-
ple of God in the close of the great controversy. They will be re-
quired to render homage to that power which has changed the law
of God, and to disregard the fourth precept of that law.
8.
As Daniel in a time of trial was divinely helped to maintain
his service of the true God, so it will be in the testing time for
God's people just before us. Those who understand the media-
torial work of Christ in the heavenly sanctuary at this time, and
appreciate what it means, will have abundant grace ministered to
them, and will remain steadfast under trial. The word rendered
"patience" in Rev. 14:12, is rendered "steadfastness" in the
margin of the Revised Version. The same word is rendered "pa-
tient continuance" in Rom. 2:7.
9.
The real object of the mediation of Christ is to restore the
supremacy of the law of God in the hearts of men. The climax
will come in "the hour of His judgment," when the message will '
be given throughout the world turning the attention of the people
to the mediation of Christ in the most holy place of the heavenly
sanctuary. Read "Early Writings," the first part of the chapter
entitled "The Third Angel's Message." When this message has
done its work, a people will stand on Mount Zion who will keep
the law of God "continually forever and ever."
38
SABBATH-SCHOOL LESSON QUARTERLY
LESSON XII — The Everlasting Gospel to the World
JUNE 21, 1913
Questions
1.
What is the gospel ? Rom. 1: 16; 1 Thess. 1: 5.
Note 1.
2.
What further definition is given of the true gos-
pel ? Col. 1: 25-27 ; Eph. 3 : 8, 9.
3.
When will this mystery of God be finished? Rev.
10 : 7. Note 2.
4.
What commission did Jesus give concerning the
proclamation of the gospel? To what extent is it to be
preached ? In what words is Jesus' presence with His
people assured ? How much power is in His hand ?
Matt. 28 : 18-20.
5.
How did the prophet Isaiah speak of those who
proclaim the gospel? Isa. 52 : 7.
6.
What stirring exhortation is given? Verses 1,
2, 10, 11.
7.
What is the gospel to be to the nations? When
will the end come? Matt. 24 : 14.
8.
In what way does the Revelator speak of the gos-
pel? Where is this message to be preached? Rev.
14 : 6. Note 3.
9.
What solemn announcement is made ? Whom are
we exhorted to worship ? Verse 7. Note 4.
10.
What gospel message, following the proclama-
tion of the judgment, is made concerning Babylon?
Verse 8. Compare Rev. 18: 21-23.
11.
What third message of warning is given ? Rev.
14 : 9-11.
SABBATH-SCHOOL LESSON QUARTERLY
39
12.
How are the people described who are developed
under the proclamation of this threefold message?
Verse 12. Compare Rev. 12 : 17.
13.
By whom were the commandments of God writ-
ten ? On what were they written? .Ex. 31: 18; 32 : 16.
14.
Where was the law placed in the typical sanc-
tuary ? Deut. 10 : 4, 5.
15.
Under the sounding of the seventh trumpet,
what was seen in the heavenly sanctuary, or temple ?
Rev. 11: 19. Note 5.
1.6. What work would this, indicate was in progress ?
Ans.—
The closing priestly service of the second apart-
ment of the sanctuary. Heb. 9 : 7 ; Dan. 8 : 14.
17. When this work is finished, and the Message has
gone to the world, what will follow ? Rev. 14:14.
Notes
1.
In creation we see the power of God manifested in making
and upholding worlds. In the gospel is seen this same power mani-
fested in delivering and saving souls from sin.
2.
This angel is the last in the series of seven trumpets. Un-
der the sounding of the sixth trumpet we are brought down to
A. D.
1840. The seventh trumpet follows; and during the years of
its sounding, the mystery of God, the work of the gospel, will be
finished in the earth, and probation will close.
3.
There is only one
true
gospel. This gospel is everlasting.
It is the same in all ages. " Other " gospels, which are not
real
gospels, have arisen in the world from time to time, but have
passed away. But the gospel of our Lord and Saviour, the mystery
of God, is enduring, or age-lasting.
4.
The judgment and the cleansing of the sanctuary are the
same work. This solemn work began at the end of the twenty-
three hundred days,
A. D.
1844. When this work began in heaven,
a gospel message is heard in the earth announcing this great truth,
and bidding the people to turn from sin, and prepare to meet God.
5.
"I was also shown a sanctuary upon the earth containing
two apartments. It resembled the one in heaven, and I was told
that it was a figure of the heavenly. The furniture of the first
40
SABBATH-SCHOOL
LESSON QUARTERLY
apartment of the earthly sanctuary was like that in the first apart-
ment of the heavenly. The veil was lifted, and I looked into the
holy of holies, and saw that the furniture was the same as in the
most holy place of the heavenly sanctuary. The priest ministered
in both apartments of the earthly. He went daily into the first
apartment, but entered the most holy only once a year, to cleanse
it from the sins which had been conveyed there. I saw that Jesus
ministered in both apartments of the heavenly sanctuary. The
priests entered into the earthly with the blood of an animal as an
offering for sin. Christ entered into the heavenly sanctuary by
the offering of His own blood. The earthly priests were removed
by death, therefore they could not continue long; but Jesus was
a priest forever. Through the sacrifices and offerings brought to
the earthly sanctuary, the children of Israel were to lay hold of
the merits of a Saviour to come. And in the wisdom of God the
particulars of this work were given us that we might, by looking
back to them, understand the work of Jesus in the heavenly sanc-
tuary.
"As Jesus died on Calvary, He cried, 'It is finished,' and the
veil of the temple was rent in twain, from the top to the bottom.
This was to show that the services of the earthly sanctuary were
forever finished, and that God would no more meet with the priests
in their earthly temple, to accept their sacrifices. The blood of
Jesus was then shed,
ich was to be offered by Himself in the
heavenly sanctuary. As the priest entered the most holy once a
year to cleanse the earthly sanctuary, so Jesus entered the most
holy of the heavenly, at the end of the twenty-three hundred days
of Daniel 8, in 1844, to make a final atonement for all who could
be benefited by His mediation, and thus to cleanse the sanctuary."
—"Early Writings," chapter entitled "The Sanctuary."
LESSON XIII — Review
JUNE 28, 1913
Questions
1. Who is the one Mediator? Where is the Son of
God carrying on His mediatorial work for sin ? Who
has attempted to take His place? Where does he claim
to sit ? What does he profess ? What expression de-
scribes the system which he represents?
SABBATH-SCHOOL LESSON QUARTERLY
41
2.
What did Nebuchadnezzar call his kingdom ?
What name is given to the modern counterpart of his
kingdom ? What parallel is drawn in the Scriptures
between ancient and modern Babylon ?
3.
What great subject is treated of in Daniel 8 ?
What kingdom is first mentioned in this prophecy? '
What other kingdoms are introduced ? Who was the
first king of Greece? By what is Rome symbolized ?
How is its power described ?
4.
What inquiry and answer did Daniel hear in the
vision of Daniel 8? Did Daniel fully understand this
vision? What command was given to the angel Gabriel?
5.
What connection is there between the vision of
Daniel 8, and Daniel's prayer and the answer to it
recorded in Daniel 9 ? What makes it clear that the
seventy weeks of Daniel 9 and the two thousand three
hundred days of Daniel 8 commence at the same time ?
What events are assigned to the period of the seventy
weeks ? What great catastrophe would occur in the
generation following the close of the seventy weeks?
6.
What threefold decree marked the commencement
of the two thousand three hundred days? When did
this period commence ? To what group of events does
the first division (the seventy weeks) of this period
extend? Of what is the destruction of Jerusalem in
the generation following the close of the seventy weeks
a type?
7.
Why did the Lord request His people to make
Him a sanctuary ? How was His presence manifested
in the earthly sanctuary Upon what work did Christ
42
SABBATH-SCHOOL LESSON QUARTERLY
enter at His ascension? What manifestation of God's
presence was given at Pentecost?
8.
What was preached to the people through the
sanctuary ? When the people turned away from God,
what happened to the people and the sanctuary? Cite
an illustration.
9.
What was seen in heaven under the sounding of
the seventh trumpet? What view of the judgment was
given to Daniel? When did the high priest go into
the second apartment of the sanctuary For what pur-
pose? When did the judgment begin? By what proph-
ecy is this important event fixed?
10.
Which day is the true Sabbath ? Of what is it
a sign? What work of the Spirit is mentioned ? By
what power has the Sabbath been changed? What
prophecy foretells its restoration?
11.
In response to Christ's sacrifice for us, what
sacrifice are we exhorted to make ? In response to His
continual mediatorial service for us, what service are
we to render ? How is this service to be expressed ?
What service will the redeemed render in the heavenly
kingdom?
12.
Define the gospel. When will the work of the
gospel be finished? Repeat the gospel commission.
What is said of those who publish the gospel? Give
the leading features of the three messages of Revela-
tion 14. Who wrote the ten ociumandments? What was
seen in the temple in heaven?
THE THIRTEENTH SABBATH OFFERING
June 28 is the time for the next thirteenth Sabbath
offering. The General Conference Committee has re-
quested that this offeringbe used for sanitarium work
in India. Remember that in India 300,000,000 souls,
about one fifth of the world's population, are sitting in
the darkness of heathenism. This call is a most urgent
one, and our response should be liberal.
Special Offering, June 28, 1913, for sanitarium work
in India. Remember India's 300,000,000 souls.
'
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-
An Opening
Missionary
Field
— Continued
"Wherever
these books are, the greater is the demand for
more, and the easier it is to sell our large books," was an-
other testimony given in their favor by a field agent after a
week's work with the Home Workers' Prospectus.
-
The leaders in the book work, representing five union
-
conferences, in a recent convention, voted that this work is
worthy of their best energies all the year. Will not scores
-
and hundreds of our home workers join in this resolution,
3 I I I I I I I
I !I I I I I 1 I 1 I I I I 1 I I I I I III
I I 1 II I I I I I I 1 I I I I I I I I I 1 I I I I I I I I I I I I I I I I I I I I I I 1 1 I I
I I I I I I I I I I I I I I I 1 I I I I I I I I I I I I I I I I I I I 1 I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I I 1111111 III I [I I I I ifri I I I I 1 I I 1
E
mE
m
"Didn't Know It Was at the Door"
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.
.
ONSTANTLY we receive let-
41'3
tens which show that the points
-...
tractive
-
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.i.. I of trlith as presented in our at-
,
pamphlets are reach-
ing
hearts. Notice the following:
"Enclosed find $5.50 for the
Signs of the
Times
one year, a copy of 'Heralds of the
E.
Morning,' and fifty cents' worth of general leaf-
-0- lets on the Sabbath question. (Extra amount to
_
..
register.)
"I happened to get one or your pamphlets, --
--
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'An Exposition of Matthew Twenty-four, or the
-
--
-
Second Coming of Christ.' I always knew that
Christ was coming, but I didn't know it was at
the door. Please send me a catalogue of your
------
--,-
:
publications. I want more light on the subject.
An Alaskan miner."
You ought always to be supplied with
-
--
_.-
-
-
,..'
-1--
-
-.
1_--
-,- pamphlets to use in your work for others.
-
=
-
--
-
T
The list:
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-,-
-
;--
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--
:
-,_
Matthew 24
Price 10 cents --
-N
U.
_
Christian Science and Divine Healing
Price 15 cents
m
Christ Our Advocate
Price 10 cents
a
Prophetic Gift in the Gospel Church
Price 15 cents =7
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-=.---
Saints' Inheritance.
Price 10 cents
Sure Word of Prophecy
Price 10 cents
The Spirit World and the Future Life.
Price 10 cents
The Lord's Day the Test of the Ages
Price 10 cents R-
-
-
-
-
-
TheiStruggles of Religious Liberty
Price 10 cents
Order of your Tract Society
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